The books of Daniel and Revelation complement each other, meaning together they are perfected.
Danyýel we Ylham kitaplary biri-birini doldurýar, ýagny bilelikde kämilleşdirilýär.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Ylhamda Mukaddes Kitabyň ähli kitaplary birleşýär we tamamlanýar. Ine, bu ýerde Danyýel kitabynyň üstüni ýetirýän tamamlaýjysy bardyr.” Resullaryň Işleri, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Mukaddes Kitabyň pygamberlikdäki patyşalyklary pygamberligi öwrenýäniň üns merkezinde bolmalydyr, çünki ahyrky günleriň daşky taryhy esasan şol ýerde beýan edilýär.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
«Hudaýyň sözüniň ýagtylygynda patyşalyklaryň beýgelmegini we ýykylmagyny dolandyrýan sebäpleri öwrenmek has-da gowudyr. Goý, ýaşlar bu ýazgylary öwrensinler-de, halklaryň hakyky gülläp ösüşiniň ylahy ýörelgeleri kabul etmek bilen nähili berk baglanyşykly bolandygyna göz ýetirsinler. Goý, ol beýik özgertme hereketleriniň taryhyny öwrensin-de, bu ýörelgeler äsgerilmän we ýigrenilip, olary goldaýanlar zyndana taşlanyp hem jezalandyryş daragajyna eltelen hem bolsalar, hut şu gurbanlyklaryň üsti bilen nähili ýeňiş gazanandyklaryny görsün». Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Mukaddes taryhlar, “beýik reforma hereketleri” bolsun ýa-da “patyşalyklaryň ösüp-ýykylyşy” bolsun, mukaddes taryhlar Hudaýyň Sözünde ýaşaýyş-ölüm meselesidir. Pawlus 2 Salonikliler hatynyň ikinji babynda hakykaty söýmeýänleriň, soňra bolsa güýçli azgynlyga sezewar bolýanlaryň muny şol bapda Pawlusyň belläp görkezýän habaryny ret etmegi saýlap alanlary sebäpli başlaryna getirýändigini ýazdy. Şol bap butparaz Rimiň papalyk Rim bilen bolan gatnaşyklaryny görkezýär; bu bolsa, şeýle hem, Pergamos bilen Fýatyranyň arasyndaky gatnaşykdyr, demir bilen laýyň arasyndaky gatnaşykdyr, şeýle hem aždarha bilen ýyrtyjy haýwanyň arasyndaky gatnaşykdyr. Fýatyrada şekillendirilýän papalyk Rimiň ösüp çykmagy we Pergamosda şekillendirilýän butparaz Rimiň ýykylmagy, güýçli azgynlyga sezewar bolanlaryň ýigrenýän hakykatydyr.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Milleritleriň taryhynda, 1843-nji ýyldaky pioner tablisasyna hem giren Milleritler bilen Protestantlaryň arasyndaky jedel, Daniel kitabyň on birinji babyndaky on dördünji aýatda beýan edilýän “halkyňyň talaňçylary” diýen taryhy güýjüň haýsydygy barada boldy. Milleritleriň öňe süreni ýaly, şol talaňçylar butparaz Rimiň ýüze çykyşymy, ýa-da Protestantlaryň iddia edişleri ýaly, Selewkileriň ýykylmagymy?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Hereket meýdanyna çykan her bir millete, ‘Gözegçi bilen Mukaddesiň’ maksadyny ýerine ýetirip-etmejekdigi görner ýaly, ýer ýüzünde öz ornuny eýelemäge rugsat berildi. Pygamberlik dünýäniň beýik imperiýalarynyň — Wawilonyň, Midiýa-Parsyň, Gresiýanyň we Rimiň — beýgelişini we ýykylşyny yzarlady. Bularyň her birinde, has gowşak kuwwatly milletlerde bolşy ýaly, taryh gaýtalandy. Her biriniň synag döwri boldy, her biri şowsuzlyga uçrady, şöhraty solup gitdi, güýji elden gitdi, we onuň ornuny başgasy eýeledi....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Mukaddes Ýazgylaryň sahypalarynda aýan edilişi ýaly, milletleriň beýgelşinden we pese gaçyşyndan olar diňe daşky hem dünýäwi şöhratyň nähili bihuda zatdygyny öwrenmelidirler. Biziň dünýämiziň şondan bäri hiç haçan gaýtadan görmedik kuwwaty we haşamaty bilen Wawilon — şol döwrüň halkyna şeýle berk we dowamly bolup görünýän kuwwat we haşamat — nähili bütinleý ýok bolup gitdi! Ol «ot-çöpiň gülü» ýaly ýok boldy. Hudaýy öz binýady etmedik zatlaryň hemmesi şeýle ýok bolýar. Diňe Onuň maksady bilen baglanyşykly bolan we Onuň häsiýetini beýan edýän zat dowam edip biler. Onuň ýörelgeleri biziň dünýämiziň bilýän ýeke-täk sarsmaz zatlarydyr.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Mukaddes Kitap taryhy — Süleýmanyň aýdyşy ýaly, ýok bolsa halk heläk bolýan görüşdir. Millerçiler Ylham kitabynyň dokuzynjy bap, bäşinji we onunjy aýatlarynda “bäş aý” hökmünde görkezilen ýüz elli ýyly tanadylar we wagyz etdiler, emma olar Ylham kitabynyň dokuzynjy babynda görkezilen taryhy çuňňur öwrenmediler. Olar onunjy aýatdaky bäş aýy dogry kesgitlediler, ýöne, görnüşine görä, bäşinji we onunjy aýatlaryň ikisinde hem “bäş aý” diýen aňlatma bardygy sebäpli, munuň diňe iki aýatda hem görkezilen azap peygamberçiligine edilen bir nygtama bolup durýandyr diýip oýlandylar. Indi bäşinji aýatda “bäş aý” diýlende, onuň 632-nji ýylda Muhammediň ölüminden başlan we 782-nji ýylda Wizantiýa, ýagny gündogar Rim imperiýasynyň imperatrisasy Irenanyň peseldilmegi bilen tamamlanan ýüz elli ýyly aňladýandygyny aňsatlyk bilen görkezmek bolýar.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Öňdebaryjylar onunjy aýatyň ulanylyşynda dogrydylar: 1299-njy ýylyň 27-nji iýulynda bolan Nikomediýa söweşi ýüz elli ýylyň başlangyjy bolup, ol döwür 1449-njy ýylyň 27-nji iýulynda Konstantinopolda höküm süren iň soňky Konstantiniň peseldilmegi bilen tamamlandy. Setir üstüne setir, ýüz elli ýyllyk döwür bütindünýä Yslamy kesgitleýär; bu hem Arapystanyň Yslamynyň birinji waýy, hem-de Türkiýäniň Yslamynyň ikinji waýy arkaly görkezilýär. Imperatory hem imperatoriçany bilelikde peselden şol Yslam, aýal hökmünde Irene, hem-de erkek hökmünde iň soňky Konstantin arkaly görkezilen, bir aýaldan ybarat patyşalygy eýelän bütindünýä Yslamyny kesgitleýär.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Irenäniň peseldilmegi bilen tamamlanýan bir ýüz elli ýylyň dowamynda Arabystanyň Yslamy Wizantiýanyň sebitine ýa-da çägine gözegçiligi ele alýar we Irenäni şeýle bir peseldilen ýagdaýa salýar welin, ol başga salgytlardyr zorlukly talaplar bilen birlikde üç ýyllap paç tölemäge mejbur bolýar. Soňky Konstantiniň peseldilmegi bolup geçende, bu gündogar Rimiň paýtagtynyň gabaw astyna alynmagy we agdarylmagy bilen tamamlanýan dört ýyllyk döwrüň başlangyjyny alamatlandyrdy. Iki ýagdaýda-da bu Yslamdy: Irenä garşy Arap Yslamy, Soňky Konstantine garşy bolsa Türk Yslamy. Ahyrky günlerde, birinji we ikinji waýlarda beýan edilen Arap we Türk Yslamynyň iki şaýadynyň üsti bilen wekilçilik edilýän bütindünýä Yslamy ilki çägi, soň bolsa paýtagty eýelär. Gündogar Rimiň Konstantini bilen görkezilen ahyrzaman syýasy birligi, gündogar Rimiň Irenesi bilen görkezilen ahyrzaman dini birligi bilen nyşanlaýyn taýdan nikalaşdyrylandyr. Men “syýasy” we “dini birlik” diýen adalgany, janawaryň keşbiniň nyşanynyň ilki Amerikanyň Birleşen Ştatlarynda, soň bolsa dünýäde ýüze çykýandygyny beýan etmek üçin ulanýaryn. Janawaryň keşbi çägini we paýtagtyny Yslama ýitirmek arkaly ikisi-de peseldilýän Konstantin bilen Irenäniň nyşanlaýyn nikasydyr.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Olaryň nikasy iki taryhyň gabat getirilmegi arkaly kesgitlenýär, we ol, 313-nji ýylda Milan Permanlygy güýje girizilende hem-de Smyrna nyşanly ybadathanasy tamamlanıp Pergamos nyşanly ybadathanasy başlanynda, Constantia bilen Liciniusyň arasyndaky nika arkaly öňden nyşan edilipdi. Pawlusyň güýçli azaşdyrylyşy kabul edýänler diýip tanadanlary günä adamy aýan edilmezinden öň ýüz dönderişi hem öz içine alýan Pawlusyň duýduryş habaryny görmekden ýüz öwürýärler. Şol ýüz dönderiş Pergamosyň taryhynda bolup geçýär, günä adamy bolsa 538-nji ýylda, Týatira ybadathanasy başlananda, aýan edildi.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Hiç kimse sizi hiçbir yolla aldatmasın; çünkü önce bir sapma gelmedikçe ve günah adamı, mahvoluşun oğlu açığa çıkarılmadıkça, o gün gelmeyecektir; öyle biri ki, Tanrı denilen ya da tapınılan her şeye karşı durur ve kendini onların hepsinin üstüne yükseltir; öyle ki, kendisini Tanrı gibi göstererek Tanrı’nın tapınağında oturur ve kendisinin Tanrı olduğunu sergiler. 2 Selanikliler 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Gündogar Riminiň taryhy, gündogar Riminiň günbatar Rim bilen bolan nyşanlaýyn gatnaşygynda hem şekillendirilýän pygamberlik hakykatyna iki şaýatlyk berýär. Şol gatnaşyga görä, günbatar Rim ybadathana, gündogar Rim bolsa döwletdir. Rim, Daniýel kitabyň ikinji babynda demir we palçyk hökmünde görkezilişi ýaly, ybadathana bilen döwletiň utgaşmasydyr.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Ylhamyň soňky günlerde bütin dünýä boýunça yslamyň ybadathana bilen döwletiň utgaşmasy hökmünde şekillendirilen bir güýje garşy çykyp, onuň çägini we paýtagtyny eýeländigini ynandyryjy görnüşde görmek mümkin bolýandygynyň bir sebäbi Ylham kitabynyň dokuzynjy babynyň mukaddes taryhyndan gelen başga iki şaýat tarapyndan tassyklanýar. Osman 1299-njy ýylyň 27-nji iýulynda Nikomediýanyň çägini basyp aldy, soňra bolsa iki ýyl geçenden soň, 1301-nji ýylda Nikaýanyň çägini basyp aldy. Onuň ogly 1331-nji ýylda Nikaýanyň paýtagt şäherini basyp aldy, şol bir ogly bolsa 1337-nji ýylda tamamlanan dört ýyllyk gabaw arkaly Nikomediýanyň paýtagt şäherini basyp aldy. Ilkinji öňbaşçylar 1299-njy ýylyň 27-nji iýulyny Osman bilen belläp geçdiler, emma indiki söweşe, ýagny Nikaýa söweşine, Osman imperiýasynyň döredilmeginiň taryhy taýdan ikinji ädimi hökmünde hiç wagt seretmediler. 1299-njy ýylyň 27-nji iýuly Ýekşenbe kanunyna ýetmek üçin birnäçe ädimleriň ilkinjisidi. Türk yslamynyň ilkinji iki ädimi 1449-njy ýylda tamamlanan, soňra ýene 1840-njy ýylda, soňra ýene 9/11-de we ondan soň ýene 2023-nji ýylyň 31-nji dekabrynda tamamlanan pygamberligiň başlangyjyny kesgitledi.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Şol iki ädimiň birinjisi diňe bir ýüz elli ýylyň başlangyjyny däl, eýsem otuz sekiz ýylyň hem başlangyjyny alamatlandyrdy. Ol Osmanyň Nikomediýanyň çägini eýelemegi bilen başlady we otuz sekiz ýyl soň, 1337-nji ýylda, dört ýyllyk gabawyň ahyrynda Osmanyň oglunyň Nikomediýanyň paýtagt şäherini almagy bilen tamamlandy. Otuz sekiz sany “ýokary galmagy” aňladýar, hem-de Osmanyň çägi eýelemeginiň ilkinji ädimi türk yslamynyň ýokary galmagyny alamatlandyrdy. Otuz sekiz ýyllyk şol ilkinji ädimde, “dört ýyllyk” gabaw tamamlanyşy alamatlandyrýar. Ýüz elli ýylyň soňky ädiminde masgaraçylyk ýetirilýär we dört ýyl soň, 1453-nji ýylda, gündogar Rimiň paýtagty alynýar.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
1453-nji ýylda Osmanly türkleri bolsun, ýa-da Osmanyň oglunyň 1337-nji ýylda Nikomediýany we 1331-nji ýylda Nikeýany ele geçirmegi bolsun, bu üç ýagdaýyň ählisinde hem şol paýtagt şäherleriniň her biri taryhyň belli bir döwründe gündogar Rimiň paýtagty bolup hyzmat edipdi. Bu üç setiriň hemmesi gündogar Rimiň basylyp alynmagyny görkezýär. Şol üç setiriň her biri Yslamyň ilki bilen gündogar Rimiň çägini, soňra bolsa onuň paýtagtyny basyp alşyny görkezýär. Üç paýtagtyň hemmesiniň ady şol çägiň ady bilen birdir. Bu üç setiriň her biriniň aýratyn alfa we omega taryhy şahslary bar. Pygamberlikdäki masgaraçylyk imperatoryň hem imperatrissanyň hem Yslam tarapyndan peseldilmegi bilen ybadathana-döwlet gatnaşyklaryny görkezmek bilen, olaryň setirlerini 330-njy ýylda Konstantin Beýik Konstantinopoly Rim şäherinden ileri saýlap, günbatar Rimi hem peselden hadysa arkaly günbatar Rim bilen baglanyşdyrýar. Günbatar Rimiň ahyrky masgaraçylygy 476-njy ýylda iň soňky imperator bilen geldi, şondan soň bolsa ol çalt depginde pese gaçmagyny dowam etdirdi.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Günbatar Rim gündogar Rim bilen gatnaşykda ybadathana bolupdy, gündogar bolsa döwletdi. Ilkibaşdaky peseldiliş 330-njy ýylda, soňra 476-njy ýylda, ondan soň 782-nji ýylda we ýene-de 1449-njy ýylda boldy. Bir patyşalygyň bölünmegi bilen başlanan peseldiliş çyzygy, 476-njy ýylda imperatory, şonuň bilen birlikde imperiýany ýitirmegiň peseldilişi bilen dowam etdi; munuň yzysüre bolsa Yslam ilki 782-nji ýylda gündogaryň çägine, soňra 1453-nji ýylda gündogaryň paýtagtyna peseldiliş getirdi.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Mukaddes Kitabyň pygamberliklerindäki Yslam gündogar hem günbatar Rimiň ugruny aýan edýär, we Yslamyň şu gün berýän nury Millerçi öňdebaryjylar üçin Yslamyň esas goýujy nury bilen ylalaşykly bolsa-da, ondan has öňe geçýär. 2024-nji ýylda “görüşi berkarar edýän seniň halkyňyň talaňçylary kimdir” diýen mesele bilen başlan synag wagty synag döwrüniň alfasy boldy; indi bolsa synag döwrüniň ahyrynda Ylham kitaby dokuzynjy bapdaky Yslam baradaky temadan gelen nur, diňe şu häzirki soňky günlere çenli hiç haçan derňelmedik günbatar hem gündogar Rimiň şaýatlaryny goşýar.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Dokuzdan on bire çenli baplarda görkezilen Yslamyň pygamberlik setirleri, şu makalalarda eýýäm ara alnyp maslahatlaşylýan setirler bilen baglanyşýan şaýatlyklary bermek arkaly, Daniýel 11-iň ondan on altynja aýatlarynda ýerleşýän taryh setirlerini bir ýere jemleýär. Emma Yslamyň yükselişiniň pygamberlik taýdan şekillendirilmeginiň içinde hem Milleritleriň hereketiniň, hem-de ýüz kyrk dört müňleriň hereketiniň ýüze çykmagy bar. Ylham 9-daky wagt pygamberlikleriniň içinde we olaryň bir bölegi hökmünde berk ýerleşdirilen iki sany dört ýyllyk döwür, 1840-njy ýyldan 1844-nji ýyla çenli bolan dört ýyl babatda şaýatlyk berýär. 1844-nji ýylda pygamberlik wagty indi ýokdur, şonuň üçin nyşanlaýyn dört ýyllyk döwür wagt arkaly däl-de, onuň pygamberlik häsiýetleri arkaly kesgitlenýär. Birinji dört ýyllyk döwür Yslamyň, kakasy şol sebiti boýun egdirenden otuz sekiz ýyl soň, 1337-nji ýylda öňki gündogar Rim paýtagty bolan Nikomediýany eýeländigini görkezýär. Ikinji dört ýyl 1449-njy ýylda Gündogar Rimleriň syýasy we dini hökümdarlarynyň, Yslam tarapyndan getirilen peseldilmegini görkezýär, üçünji dört ýyl bolsa 1840-njy ýylyň 11-nji awgustynda ýer ýüzüni şöhraty bilen ýagtylandyran perişde inende, Hudaýyň güýjüniň şöhratly ýüze çykmagyny görkezýär.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Birinji we ikinji perişdäniň Millerit taryhy ýüz kyrk dört müňüň möhürlenişi döwründäki üçünji perişdäniň taryhy bilen gabat gelýär. Şol ahyrky möhürleme işi günäniň öçürilip aýrylmagydyr; ol Ylahylygyň ynsanlyk bilen birleşmegidir we ol Yslam tarapyndan getirilýän uruş döwründe bolup geçýär.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Ol düýpsüz çukury açdy; çukurdan uly pejiň tüssesi dek bir tüsse çykdy; çukuryň tüssesi sebäpli gün hem howa garaldy. Tüsseden ýeriň üstüne çekirtgeler çykdy; olara ýeriň içýanlarynyň güýji ýaly güýç berildi. Olara ýer ýüzüniň otlaryna-da, hiç bir ýaşyl zada-da, hiç bir agaja-da zyýan ýetirmezlik, diňe maňlaýlarynda Hudaýyň möhri bolmadyk adamlara zyýan ýetirmek buýruldy. Ylham 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Her pygamberligiň kämil ýerine ýetirilşi ahyrky günlerdedir, şonuň üçin bu bölek ýüz kyrk dört müňüň möhürlenmegini görkezýär. Ylham kitaby dokuzdaky Yslam baradaky pygamberlik, Yslamyň saklanyp goýlan 1840-njy ýylyň 11-nji awgustynda jemlenen taryhda, görnüşi esaslandyrýan güýjüň iň doly suratlandyrylyşyny bir ýere getirmek üçin taryhy açary berýär. Şol pursatdan başlap, Ylham kitaby dokuzuň şaýatlygy onunjy babyň içine we birinji hem-de ikinji perişdeleriň taryhyna uzalyp geçdi. Soňra on birinji bapda üçünji hasrat Ýekşenbe kanunynda birden gelýär, hut şol wagtda üçünji perişdäniň güýçli nidasynyň başlanýan pursatydyr. Dokuzynjy bap, Danyýel we Ylhamda öňe sürlen patyşalyklaryň ýokarlanşyny we ýykylşyny tertibe salmakda Yslamyň açarydyr. Onunjy we on birinji baplar ýüz kyrk dört müň paýhasly gyzyň tejribesini görkezýär. Dokuzynjy bap daşky görnüşi esaslandyrýan nyşany görkezýär, onunjy we on birinji baplar bolsa Guzy Mukaddesleriň Mukaddesine çenli yzarlamak bilen baglanyşykly içki görnüşi görkezýär.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Ylhamyň onunjy baby açyk kiçijik kitap bilen inýän gudratly perişde hökmünde Mesihi görkezmek bilen açylýar. Bu waka Ylham 9-njy babyndaky üç ýüz togsan bir ýyl we on bäş güni görkezýän pygamberligiň tamamlanmagynda, 1840-njy ýylyň 11-nji awgustynda ýerine ýetdi. Ylham 10-njy bap habaryň Ýahýanyň garnynda 1844-nji ýylyň 22-nji oktýabrynda ajy bolmagyna çenli dowam edýän taryhy görkezýär. 1840-njy ýyldan 1844-nji ýyla çenli bolan dört ýyl birinji perişdäniň gelişi bilen başlanýar we üçünji perişdäniň gelişi bilen tamamlanýar. 1840-njy ýylyň 11-nji awgustyndaky ýerine ýetmeden soň gelen şol dört ýyl, üç ýüz togsan bir ýyl we on bäş günüň başynda 1449-njy ýylyň 27-nji iýulyndan 1453-nji ýyla çenli bolan dört ýyl arkaly öňden nusgalandyrylypdy. Bu iki dört ýyllyk döwür hem 1333-nji ýyldan 1337-nji ýyla çenli Nikomediýanyň gabawynyň dört ýyly bilen gabat gelýär. Nyşanlaýyn manyda Gündogar Rim yslam tarapyndan üç gezek boýun egdirildi. Birinjisi 1331-nji ýylda Nikeýanyň gabawy wagtynda boldy, soňra 1337-nji ýylda Nikomediýanyň dört ýyllyk gabawy, ondan soň bolsa 1453-nji ýylda Konstantinopolyň gabawy boldy.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Diokletian 293-nji ýylda Rim döwletini kanuny taýdan gündogar we günbatar bolup böldi, Konstantin bolsa 330-njy ýylda Rim döwletini pygamberlik taýdan gündogar we günbatar bolup böldi. 395-nji ýylda imperator Feodosiý I aradan çykanda, ol gündogary we günbatary iki ogluna miras goýup gidendigi sebäpli imperiýa resmi hem-de hemişelik görnüşde bölündi. Katolik buthanasy 1054-nji ýylda “uly şizmada” gündogar we günbatar bolup bölündi. Bu bölünişik, ondan soň gelen çöküş ýaly, kem-kemden bolup geçdi. Bu bölünişik şu günüň özüne çenli dowam edýär. Şol seneden elli ýylyň dowamynda Rimdäki günbatar buthana yslama garşy takmynan iki ýüz ýyllap dowam eden haçly ýörişlere başlady. Günbatar Rim 476-njy ýylda soňky imperatoryny ýitirende ýykyldy. Gündogar Rim 1453-nji ýylda ýykyldy. Papalyk Rim 1798-nji ýylda ýykyldy. Butparaz Rim 293, 330 we 395-nji ýyllarda gündogar we günbatar bolup bölündi. Papalyk Rim 1054-nji ýylda gündogar we günbatar bolup bölündi. White uýamalyklar bilen patyşalyklaryň galşyny we ýykylşyny Hudaýyň Sözüni öwrenmekde esasy salgylanma nokady hökmünde görkezýär.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Ylhamyň dokuzynjy babyndan taryhyň ýagtysyna çykarylýan patyşalyklar bu görnüşi esaslandyrýanyň Rimdigini tassyklaýan delili güýçlendirýär. Yslam bilen ýüz kyrk dört müňüň arasyndaky pygamberlik baglanyşygy, Mesihiň eşege münen ýagdaýda Iýerusalime girmegi bilen nusgalaşdyrylan ýarygije nalasynyň habarynyň birinji bela döwründe başlan, pygamberligiň ikinji böleginde ikinji bela döwründe dowam eden we hut şol pygamberligiň amala aşmagy bilen birinji we ikinji perişdeleriň Millerit hereketiniň başlan dört ýyllyk taryhda öz ýerine ýetmesini tapan wagt pygamberligi arkaly beýan edilýändigine delildir. Pygamberlik Yslamyň ýüze çykyşyny alamatlandyrýan “otuz sekiz we iki ýyl” (1299 we 1301) ýyllar nyşany bilen başlap, Milleritleriň ýüze çykyşyny alamatlandyrýan “otuz sekiz we iki ýyl” (1838 we 1840) ýyllar nyşany bilen tamamlandy.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
1844-nji ýylda, 1333-den 1337-ä çenli gabaw hem-de 1449-dan 1453-nji ýyldaky gabawa çenli pygamberlik taýdan öňden şekillendirilip görkezilen Millerçileriň dört ýyllyk döwrüniň tamamlanmagynda, pygamberlik wagty indi mundan beýläk ulanylmaly däldi. Ýüz kyrk dört müňüň baýdagynyň galdyrylmagy, Yslamyň galdyrylýan pygamberligi bilen gönüden-göni baglanyşyklydyr.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Ýahuda, seni doganlaryň wasp ederler; duşmanlaryňyň boýnunda seniň eliň bolar; kakaňyň ogullary seniň öňüňde tagzym ederler. Ýahuda ýolbarsyň güjügidir; awdan, eý oglum, sen ýokary çykdyň; ol egildi, ýolbars kimin çökerdi, garry ýolbars deýin ýatdy; ony kim ýerinden turzar? Şilo gelýänçä, patyşalyk hasasy Ýahudadan aýrylmaz, ne-de kanun goýujy onuň aýaklarynyň arasyndan aýrylmaz; halklaryň ýygnanyşygy-da oňa bolar. Ol taýyny üzüm agajyna, eşeginiň ýaşyny saýlama üzüm agajyna daňar; ol egin-eşiklerini şerapda, lybasyny üzüm ganynda ýuwar: Onuň gözleri şerapdan gyzyl, dişleri süýtden ak bolar. Gelip çykyş 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Bir ýüz kyrk dört müň Mesihiň häsiýetini kämil derejede şöhlelendirýär, Mesih bolsa beýleki simwoliki beýanyşlaryň arasynda “saýlanan üzüm agajydyr.” Ybraýymyň ogly Ysmagyl Gelip çykyş 16:12-de “ýabany” adam hökmünde häsiýetlendirilýär.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Ol ýabany adam bolar; onuň eli her bir adama garşy, her bir adamyň eli hem oňa garşy bolar; ol ähli doganlarynyň öňünde ýaşar.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
“Iýabany” diýip terjime edilen söz ýabany arap eşegidir. Ahyrky günlerde Mesihiň wekilleri ýabany arap eşeginiň habarynyň üstünde münýärler: Mesihiň Iýerusalime münen eşegi, Balam ony üçünji gezek urandan soň ahyry gepleýän eşek. 1840-njy ýylda birinji perişdäniň habaryny kuwwatlandyran habary yglan eden habarçylar, şol hereketi kuwwatlandyran habaryň ýerleşen hut şol pygamberlik taryhynyň özünde degişli we möhüm bolan ýüz elli ýyllyk bir pygamberligi görmediler. Olar hut şol bir wagt pygamberliginiň içinde 1840-dan 1844-e çenli taryhyň nusgasy bolan iki sany dört ýyllyk döwri hem görmediler. Ýahuda taýpasynyň Arslany indi “köne ýollardan” öň hiç wagt görülmedik nury açýar, we bu nur 2023-nji ýylyň 31-nji dekabryndan bäri açylyp gelýän şol nur bilen ylalaşyklydyr. Ol Neşwili urýanyň Yslamdyrmy diýen ähli şübheleri aýyrýar. Bu nur Rimiň nyşanyny ýagtylandyrýar, şeýlelikde 2024-nji ýylda seniň halkyňyň talaňçylary baradaky alfa jedeline omega beýanyna öwrülýär, we ol şol bir nyşan babatda Millerçi taryhyndaky jedeliň hem omega nyşanydyr. Ol Ylham kitaby dokuzdaky wagt pygamberlikleriniň Yslamynyň ýüz kyrk dört müňüň möhürleniş döwrüniň içerki taryhy wagtyndaky daşarky habar bolandygyny kesgitleýär. Biz bu hakykaty ep-esli wagtdan bäri öwredip gelýäris, emma indi muny Ylham kitaby 9-dan başlanıp Ylham kitaby 11-de tamamlanýan bir çyzygyň üstünde görkezmek bolýar. 1840-dan 1844-e çenli berjaý bolan Yslamyň wagt pygamberligi bilen baglanyşykly üçünji dört ýyllyk döwür ýüz kyrk dört müňüň möhürleniş döwrüni suratlandyrýar. Ylham kitaby 11-däki uly ýer titremesi arkaly ýüz kyrk dört müň baýdak hökmünde ýokary göterilýär.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
Hezekiel otuz ýedinji bapda Hudaýyň halkynyň goşun hökmünde galdyrylmagy, Adamyň ýaradylyşy arkaly öňünden nusgalanan iki basgançakly bir işdir. Ilki Adam toprakdan şekillendirildi, soňra Mesih onuň içine ýaşaýyş demini üfledi. Hezekielde birinji pygamberlik öli jesetleri emele getirýär, emma olar heniz hem ölüdir. Soňra dört ýele jesetleriň üstüne üflemek buýrulýar we olar beýik bir goşun bolup aýaga galýarlar. Otuz sekiz we kyrk sanlary şol iki basgançagy aňladýar.
We will continue these things in the next article.
Biz bu meseleleri indiki makalada dowam etdireris.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Şondan soň ýahudylaryň bir baýramy boldy; Isa bolsa Iýerusalime çykdy. Iýerusalimde Goýun derwezesiniň ýanynda ýewreý dilinde Bethesda diýlip atlandyrylýan, bäş eýwanly bir howuz bardy. Olaryň içinde güýçsüzleriň, körleriň, agsaklaryň, guranlaryň uly bir köpçüligi suwuň gymyldamagyna garaşyp ýatyrdy. Çünki belli bir wagtda bir perişde howza düşüp, suwy bulandyrýardy; suwuň bulandyrylmagyndan soň ilki bolup içine giren adam haýsy kesel bilen kesellän bolsa-da, şondan saplanýardy. Şol ýerde otuz sekiz ýyl bäri naçarlyk çekýän bir adam bardy. Isa onuň ýatandygyny görüp we onuň bu halda eýýäm köp wagt bäri bolandygyny bilip, oňa: «Sagalmak isleýärmiň?» diýdi. Näsag adam Oňa şeýle jogap berdi: «Jenap, suw bulanan wagty meni howza düşürer ýaly adamym ýok; men barýançam bolsa, başga biri menden öň düşýär». Isa oňa: «Tur, düşegiňi göter-de ýöre» diýdi. Şol bada adam sagaldy, düşegini göterdi-de ýöredi; ol gün bolsa Şenbe güni idi. Ýahýa 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Soňra men: “Indi tur, Zered derýasyndan geçiň” diýdim. Şeýlelikde biz Zered derýasyndan geçdik. Kadeşbarneadan çykyp, Zered derýasyndan geçip bolýançak geçen wagt otuz sekiz ýyl boldy; Rebbiň olara ant içişi ýaly, şol wagta çenli söweşjeň erkekleriň bütin nesli goşunyň arasyndan ýok bolup gutardy. Kanun taglymaty 2:13, 14.